46 The Religious Educator • Vol 10 No 2 • 2009

John the Baptist:

Church Educational System Religious Educators’ Symposium (Salt Lake City: The
Church of Jesus Christ of Latter-day Saints, 1984), 150. My presentation will be a
specific analysis of the Savior’s use of questions during the last week of his mortal
life.

65.
3. Boyd K. Packer, Teach Ye Diligently (Salt Lake City: Deseret Book, 1991), The Miracle and
26n10.
4. See Jeffrey R. Holland, “A Teacher Come from God,” Ensign, May 1998,

5. See Gordon B. Hinckley, in Conference Report, April 1994, 94. President

the Mission
Hinckley said, “Today [Easter morning] is observed as the anniversary of the great-
est miracle [the Resurrection] in human history.” RoseAnn Benson and Robert J. Matthews
6. Edmund Burke, quoted in George Seldes, The Great Thoughts (New York:
Ballantine Books, 1996), 67.
7. Spencer W. Kimball, The Miracle of Forgiveness (Salt Lake City: Bookcraft,
1971), 95–96.
8. Gordon B. Hinckley, quoted in Jeffrey R. Holland, in Conference Report, RoseAnn Benson is a part-time instructor of ancient scripture and Church
April 1998, 31.
­history and doctrine at BYU.
9. The parable of the two sons is only found in Matthew.
10. John Taylor, in Journal of Discourses (London: Latter-day Saints’ Book Robert J. Matthews is a professor emeritus of ancient scripture at BYU.
Depot, 1880), 20:23.
11. Robert J. Matthews, Behold the Messiah (Salt Lake City: Bookcraft, 1994),
169. Jesus testified that “among those that are born of women there
12. Arthur A. Just Jr., ed., Luke, Ancient Christian Commentary on Scripture: is not a greater prophet than John the Baptist” (Luke 7:28; see also
New Testament (Downers Grove, IL: InterVarsity Press, 2003), 3:233–36. Matthew 11:11). In fact, the Savior called John “more than a prophet”
13. See Bruce R. McConkie, Doctrinal New Testament Commentary (Salt
(Matthew 11:9). What was the source of John’s greatness? It was not
Lake City: Bookcraft, 1965), 499.
14. See McConkie, Doctrinal New Testament Commentary, 500. an upbringing and education in the Jerusalem schools. It was not the
15. See Thomas A. Wayment, quoted in D. Kelly Ogden, Verse by Verse: The number of his baptisms or disciples. It was not the performance of
Four Gospels (Salt Lake City: Deseret Book, 2006), 481–83. miracles. Yet Jesus saw greatness in ways the world could not detect.
16. See Zephaniah 1:7–8; McConkie, Doctrinal New Testament Commentary, Miraculous events accompanied John’s premortal, mortal, and post-
597–99.
mortal life, giving credence to the Savior’s supreme tribute.
17. See Manlio Simonetti, ed., Matthew, Ancient Christian Commentary on
Scripture: New Testament (Downers Grove, IL: Intervarsity Press, 2001), 1b:| Miraculous Premortality
230–35.
18. See Ogden, Verse by Verse, 484–86. Ancient prophets such as Isaiah, Lehi, Nephi, and Malachi foretold
19. McConkie, Doctrinal New Testament Commentary, 1:606.
John’s mission, revealing that he would be a messenger for the Lord
20. H. David Burton, in Conference Report, April 1997, 107–8.
21. Thomas S. Monson, “How Do We Show Our Love?” Ensign, January who would cry from the wilderness to prepare the way before the com-
1998, 2, 4–5. ing of Jesus, and who would baptize Him (see Isaiah 40:3; Malachi
22. Teaching, No Greater Call: A Resource Guide for Gospel Teaching (Salt 3:1; 1 Nephi 10:7–8; 11:27; 2 Nephi 31:4). John was not the only
Lake City: The Church of Jesus Christ of Latter-day Saints, 1999), 68. faithful member of the house of Israel in his day; however, he was the
23. Boyd K. Packer, Teach Ye Diligently (Salt Lake City: Deseret Book, 1991),
singular individual with the prophesied responsibility to “make straight
65.
in the desert a highway for our God” (Isaiah 40:3), a metaphor allud-
ing to “a runner who immediately precedes the horse or chariot of high
officials in order to clear the way or make a proclamation.”1 Although
an earthly king might summon fifty men to run before his chariots
and horsemen preparing the way for the royal entourage (see 1 Kings
48 The Religious Educator • Vol 10 No 2 • 2009 John the Baptist: The Miracle and the Mission 49

1:5), only one man, John, was called an Elias2 and sent to prepare the inheritance for their soon-to-be-born son: the correct lineage and a
way for the King of mankind. Our current Bibles lack clarity concern- righteous family (see Luke 1:6), while John brought a faithful and will-
ing Elias and do not use the term to mean forerunner. Joseph Smith, ing spirit. The coming of an angel of God; the pregnancy of a barren,
however, restored the ancient concept by clarifying that the term Elias older woman; and the promise of a special son all attest to God’s hand
has existed “from the first ages of the world.”3 He stated further, “The in the lives of Zacharias, Elisabeth, and John.
Spirit of Elias is to prepare the way for a greater revelation of God. . . . Even before birth, John and Jesus must have been kindred spirits.
When God sends a man into the world to prepare for a greater work, When Mary visited her cousin Elisabeth, John “leaped in her womb”
holding the keys of the power of Elias, it was called the doctrine of for joy at the sound of Mary’s voice (Luke 1:41), fulfilling Gabriel’s
Elias, even from the early ages of the world.”4 This usage of Elias pre- prophecy—that he would be “filled with the Holy Ghost, even from his
dates the prophet Elijah. mother’s womb” (Luke 1:15). John’s Spirit-filled response engendered
Because John had to come forth at a particular time and to a partic- the promptings of the Holy Ghost in Elisabeth. She blessed Mary, her
ular lineage to fulfill his mission, not only his parents but also his whole unborn child, and proclaimed humbly that her young cousin was to
genealogy were affected by his foreordained responsibility. John’s par- be “the mother of my Lord” (Luke 1:43). This was a miraculous out-
ents, Zacharias and Elisabeth, were of the tribe of Levi and were also pouring of the Spirit between unborn cousins, an aged woman, and a
descendants of the family of Aaron (see Luke 1:5). Although Zacharias young virgin.
described himself as “an old man” and Elisabeth as “well stricken in
Miraculous Mortality
years” (Luke 1:18), they had not ceased praying for a child despite
their age and Elisabeth’s apparent barrenness (see Luke 1:7, 13). Soon after John’s birth, miraculous events surrounded the new-
Zacharias, while fulfilling his Aaronic Priesthood responsibilities born. Zacharias’s voice was dramatically restored, allowing him to
in caring for the altar of incense at the temple, was visited by an angel pronounce the Benedictus, a prophetic blessing upon his son. Filled
heralding the glad tidings of a future son (see Luke 1:8–13). God with the Holy Ghost, Zacharias prophesied the intertwining of his
sent Gabriel5 to announce the coming of an extraordinary son whose son’s and Jesus’s missions (see Luke 1:67–79). John would be “the
name, holy status, and title were assigned by heaven itself (see Luke prophet of the Highest” (Luke 1:76) called to go before him to pre-
1:13–17; D&C 27:7). Rather than receiving a family name, his name pare the way by teaching salvation through baptism for the remission
was revealed as John (see Luke 1:13, 59–63), meaning “Jehovah is gra- of sins (see Joseph Smith Translation, Luke 1:76). At this time, John
cious,”6 pointing to his miraculous birth to aged parents and the joy also was “ordained” by an angel, presumably Gabriel, to his mission
and rejoicing he would bring them and many others (see Luke 1:14). “to overthrow the kingdom of the Jews, and to make straight the way
Gabriel instructed Zacharias that John “shall drink neither wine nor of the Lord before the face of his people, to prepare them for the com-
strong drink” (Luke 1:15), one aspect of a Nazarite’s vow. A Nazarite ing of the Lord, in whose hand is given all power” (D&C 84:28).7 This
was separated from the masses and consecrated for service to the Lord was not, however, an ordination to the priesthood because the Levitical
and forbidden to eat grapes of any kind, foods made from vines, or the Priesthood came as a birthright with responsibilities beginning at the
kernels from husks. Additionally, a Nazarite could not cut his hair or age of twenty-five or thirty (see Numbers 4:3; 8:23–26). Elder Bruce
become unclean by associating with dead bodies—even close family R. McConkie noted that John yet needed baptism and other prepara-
members (see Numbers 6:3–7). The instructions of Gabriel implied tions.8 President Joseph Fielding Smith declared that the ordination
that John may have been consecrated to God with a Nazarite vow from came from an angel because “John received certain keys of authority
his birth. Because John would follow those vows faithfully Zacharias which his father Zacharias did not possess.”9 No one else in Judea at
was promised that his son “shall be great in the sight of the Lord” that time held these keys or had recorded an outpouring of blessings
(Luke 1:15) and blessed with an outpouring of the Holy Ghost, the under such miraculous circumstances.
“spirit and power of Elias,” enabling him to “turn” many and prepare Few details are recorded of John’s upbringing. Herod the Great’s
them for Jesus’s mission (Luke 1:17). This clearly alludes to the proph- death decree possibly could have threatened his life as it had the baby
ecy in Malachi 4:5–6. Zacharias and Elisabeth provided the essential Jesus (see Matthew 2:16). Gabriel’s instructions to Zacharias that John
50 The Religious Educator • Vol 10 No 2 • 2009 John the Baptist: The Miracle and the Mission 51

“shall drink neither wine nor strong drink” (Luke 1:15); his description “the kingdom of God for a season seemed to rest with John alone”15
of John’s clothing and food, a “raiment of camel’s hair, and a leathern with this reasoning: John was “a legal administrator, . . . the laws and
girdle about his loins; and his meat was locusts and wild honey” (Mat- oracles of God were there; therefore the kingdom of God was there.”16
thew 3:4); and that he “grew, and waxed strong in spirit, and was in Further, the Prophet Joseph explained, “It is evident the kingdom of
the deserts till the day of his shewing unto Israel” (Luke 1:80) indicate God was on the earth, and John prepared subjects for the kingdom by
that John was separated from others his age, perhaps keeping the vows preaching the Gospel to them and baptizing them.”17 As the last legal
of a Nazarite, and living a simple life in the desert so that his upbring- administrator and prophet of the old dispensation and the first legal
ing would be at the hand of God and he could be protected from a administrator and prophet of the new dispensation,18 Jesus “submit-
designing king (see Luke 1:80).10 ted to that authority Himself.”19 Because John was both the last of the
John’s preaching demonstrates that although he was raised in the prophets under the law of Moses (see D&C 84:27) and the first of
wilderness away from the teachings of the rabbis, he had been well the prophets in the new dispensation, he held the priesthood keys of
schooled by his parents and God in fundamental doctrines. For exam- authority to which the mortal Jesus presented himself for baptism.
ple, John taught repentance from sin, the proximity of the kingdom of Despite his protestations that he needed to be baptized of Jesus,
God, and the importance of baptism and confession of sin (see Joseph John was entrusted with the honor and privilege of baptizing Jesus,
Smith Translation, Matthew 3:27–32); Jesus’s premortal existence and hearing the voice of God speaking from the heavens identifying Jesus as
creation responsibilities, divine sonship, mission to baptize with fire, his Beloved Son, and seeing the Holy Ghost descending “like a dove”
mission to give immortality and eternal life to his believers (see Joseph as witnesses to the ordinance (John 1:32; see also Matthew 3:16; Mark
Smith Translation, John 1:1–18),11 and mission to take away sin, bring 1:10; Joseph Smith Translation, Matthew 3:43–46). Joseph Smith
salvation to heathen nations, gather the house of Israel, prepare for explained that “the sign of the dove was instituted before the creation
preaching the gospel to the Gentiles, bring to pass the resurrection of the world, a witness for the Holy Ghost . . . and given to John to
from the dead, return to his Father and resume his place at God’s signify the truth of the deed, as the dove is an emblem or token of truth
right hand, and administer a righteous judgment (see Joseph Smith and innocence.”20 It does not appear that John knew Jesus personally
Translation, Luke 3:5–9).12 Having been born into the sterile spiri- prior to this time, although at age twelve both would likely have been
tual environment of Judea amidst apostate Sadducees, Pharisees, and in Jerusalem and at the temple on holy days such as Passover—one
scribes, John’s grasp of true doctrine and his understanding of his own grew up in the wilderness, and the other was taken to Egypt for a few
divinely designated role testifies of a miraculous upbringing by faithful years and then raised in Nazareth. God gave John a prearranged sign so
parents and divine tutors. that he could identify Jesus as the Messiah (see John 1:31–33; Joseph
Although John’s ministry was not characterized by the same type Smith Translation, John 1:31–32).21
of miraculous demonstrations of priesthood power as Jesus’s ministry, Because John was so successful in the wilderness preaching and
he was nevertheless a participant in and a witness to the great signs and baptizing, the Pharisees in Jerusalem sent a delegation of priests and
events surrounding Jesus’s baptism. The brief accounts about John in Levites to examine him. In response to their question, “Who art thou?”
each of the Gospels act as literary forerunners to the ministry of Jesus.13 John confessed he was Elias but said, “I am not the Christ,” explaining
Matthew, Mark, and Luke emphasize John’s role as a preparer before that he was not “that Elias who was to restore all things” (Joseph Smith
baptizing Jesus. The Gospel of John complements the synoptic Gos- Translation, John 1:20–22; see also Acts 13:25). Elder McConkie
pels, focusing on John the Baptist’s ministry after baptizing Jesus. pointed out that “John’s questioners were familiar with some ancient
Similar to Jesus, John probably began his ministry at age thirty (see Messianic prophecy unknown to us, which foretold the coming of Elias
Luke 3:23), announcing, “I am he who was spoken of by the prophet to perform a mighty work of restoration.”22
Esaias [Isaiah] (Joseph Smith Translation, Matthew 3:3).”14 Many from When they continued to question him, John declared, “There
Jerusalem and surrounding areas came to hear him preach and to be standeth one among you, whom ye know not,” speaking of Jesus
baptized in the Jordan River at Bethabara (see 1 Nephi 10:9; Matthew (John 1:26). He then explained, “He it is, who coming after me is
3:5–6; Mark 1:4–5; Luke 3:3). The Prophet Joseph Smith declared that preferred before me” (John 1:27). When Jesus returned to Bethabara
52 The Religious Educator • Vol 10 No 2 • 2009 John the Baptist: The Miracle and the Mission 53

after his baptism and forty days of communing with God and the Holy and the Resurrection and Ascension of Jesus, the Apostles gathered
Spirit in the wilderness, John testified to those with him, undoubtedly to select a twelfth member. The criteria set forth for the new Apostle
gesturing toward Jesus, “Behold the Lamb of God, which taketh away was that he “companied with us . . . from the baptism of John, unto
the sin of the world” (John 1:29). John knew this was the Messiah that same day that he [Jesus] was taken up from us” (Acts 1:21–23).
because “when he was baptized of me, I saw the Spirit descending from Clearly, John, Andrew, Peter, Philip, and Nathanael also fit this criteria
heaven like a dove, and it abode upon him” (Joseph Smith Transla- and perhaps more if not all the apostles (see John 1:40–48).26
tion, John 1:31). John, as a priest in the Aaronic order—one who by John was taken to a prison called Machaerus on the eastern shore
his qualifications and performance of rituals prefigured and typified of the Dead Sea for his bold assertion of righteous principles to Herod
the Messiah—pointed to Jesus as the fulfillment of the law of Moses Antipas and probably also the Pharisees.27 Although Mark and Mat-
and as one for whom the designated sign had been given. John bore thew’s accounts indicate he was “cast into prison” (Matthew 4:12;
prophetic witness that Jesus is the unblemished Lamb whose blood will see also Mark 6:17–19; Luke 3:19–20) because he denounced Herod
atone for mankind. Antipas’s marriage to Herodias, his niece and formerly his brother
Although John was six months older than Jesus, he told his Philip’s wife, Josephus wrote that Herod Antipas feared that John’s
disciples that Jesus is “preferred before me: for he was before me,” popularity and influence with the people might foment rebellion.28 The
emphasizing Jesus’s premortal Godhood (John 1:30). John testified Pharisees were as unhappy with John’s popularity as Herod Antipas was
that “he that cometh after me is mightier than I,” (Matthew 3:11) because it diminished their power and authority over the people also.
recognizing that “He held the keys of the Melchizedek Priesthood and They openly opposed him and denied the legitimacy of his authority
kingdom of God, and had before revealed the priesthood of Moses.”23 to baptize (see Matthew 21:23–27; Luke 7:30, 33). An examination of
John’s confession that he was unworthy to carry or loosen Jesus’s san- the Greek word paradidomi, translated in the King James Version in
dals (see Matthew 3:11; John 1:27; Acts 13:25) was the testimony of this instance as “cast into” (prison) is more often translated elsewhere
a humble man kneeling before the Savior and proclaiming the Master. as “deliver up” or “betray,” providing support for political maneu-
Further accentuating Jesus’s elevated status, John pointed out the vering in John’s arrest.29 Taken together, the information suggests a
preparatory nature of his mission to baptize with water in contrast to conspiracy between Herod Antipas’s supporters and the Pharisees.30
Jesus’s mission to baptize not only with water but also fire (see Mat- Jesus knew of John’s imprisonment and sent angels to comfort him,
thew 3:11; Joseph Smith Translation, Mark 1:6; John 1:33). John a miraculous attestation of Jesus’s great compassion and love for his
understood Jesus’s mission then—what Jesus’s close Apostles would forerunner (see Joseph Smith Translation, Matthew 4:11).
not know until after his death. John humbly and loyally identified him- John bore testimony of the Messiah, that Jesus was the Christ, and
self not as the Christ but as a witness to him, not as the bridegroom that his disciples should leave him and follow Jesus. While John was
but as a friend of the bridegroom. As John’s mission drew to a close, imprisoned, Jesus began to be well known—having yet more disciples
he willingly stepped aside with these words, “He must increase, but I than John (see Joseph Smith Translation, John 4:1). Some even said,
must decrease” (John 3:30). Although a lesser man might have been “A great prophet is risen up among us,” and his fame extended to all
enamored with ancient prophecies, his own miraculous birth, or having of Judea and the surrounding area (Luke 7:16). Two of John’s disciples
the honor of baptizing the Savior of the world, John never transcended came to visit him at Machaerus, and he sent them to Jesus with a two-
the bounds of his priesthood, demonstrating that he was a true Elias.24 part question, “Art thou he of whom it is written in the prophets that
John was the legal administrator of the kingdom of heaven until Jesus should come, or do we look for another?”31 It appears that John had
was baptized. At that point Jesus became “the legal administrator, and difficulty persuading at least these disciples to leave him and follow
ordained his Apostles.”25 Jesus. John had already borne testimony of Jesus as the Lamb of God
John also testified of Jesus Christ to two of his disciples, point- and told his disciples that his own mission must decrease while Jesus’s
ing him out and again calling him the “Lamb of God” (John 1:36). must increase. It was not John’s testimony that was in question but
Andrew, one of these, in turn found his brother Peter, who also was the testimony of these two disciples. After observing Jesus’s preaching
seeking the Messiah (see John 1:41–42). After the death of Judas
54 The Religious Educator • Vol 10 No 2 • 2009 John the Baptist: The Miracle and the Mission 55

and miraculous healings, they returned to report to John, undoubtedly led the Son of God into the waters of baptism, and had the privilege of
bearing their own new witness (Matthew 11:4–5). beholding the Holy Ghost descend in the form of a dove. . . .
Thirdly. John, at that time was the only legal administrator in the
John’s life would soon end, and Jesus honored him by testifying
affairs of the kingdom there was then on earth. And holding the keys of
of this faithful disciple and calling him “blessed” to the multitudes power, the Jews had to obey his instructions or be damned, by their own
now following him.32 Jesus asked his listeners, “What went ye out for law; and Christ himself fulfilled all righteousness in becoming obedient
to see?” (Matthew 11:8). He contrasted John’s wilderness abode, his to the law which he had given to Moses on the mount, and thereby
unwavering prophetic testimony, and his simple apparel with those magnified it and made it honorable, instead of destroying it. The son
who wore soft and beautiful clothing, lived in ease, and associated with of Zacharias wrested the keys, the kingdom, the power, the glory from
the Jews, by the holy anointing and decree of heaven, and these three
nobles in the king’s court.33 Jesus announced that John was more than reasons constitute him the greatest prophet born of woman.34
a prophet—he was the first fulfillment of Isaiah’s and Malachi’s prophe-
cies about an Elias or preparer, and then Jesus declared, “Among them Herod Antipas recognized, at least initially, that John was a just
that are born of women there hath not risen a greater [one] than John and holy man and gladly listened to his message (see Mark 6:20).
the Baptist: notwithstanding he that is least in the kingdom of heaven The Joseph Smith Translation also includes an addition to this phrase
is greater than he” (Matthew 11:11; see also Luke 7:28). Jesus declared “and when he [Herod Antipas] heard him he did many things for
that John “received not his testimony of man, but of God” (Joseph him” (Joseph Smith Translation, Mark 6:21), implying that Herod
Smith Translation, John 5:35) and described him as “a burning and a Antipas may have protected him for a time from Herodias’s vengeful
shining light,” one who was a brilliant and true witness of him for the designs. She was offended by John’s condemnation of her marriage
duration of his short earthly ministry (John 5:35). Although wicked to Herod Antipas and plotted his death. At an opportune moment,
men—Herod the Great and his son Antipas—attempted to thwart both Herod Antipas’s birthday feast, she enlisted the aid of her daughter
Jesus and John from their foreordained missions, Jesus prophesied in Salome, who pleased Herod Antipas so much with her dancing that he
conjunction with his testimony of John that “the days will come, when foolishly promised her whatever she would have up to half of the king-
the violent shall have no power” (Joseph Smith Translation, Matthew dom. Herodias told Salome to ask for “the head of John the Baptist”
11:13). (Mark 6:24). Despite his apparent reluctance, “yet for his oath’s sake,
At the temple just before his own death, Jesus responded to the and for their sakes which sat with him” (Mark 6:26; see also Matthew
question of the chief priests, scribes, and elders: “By what authority 14:9), Herod Antipas sent the executioner to behead John. Because of
doest thou these things? and who gave thee this authority to do these Herod Antipas’s complicity in John’s murder, Luke records that Jesus,
things?” by asking his own question: “The baptism of John, was it in speaking to certain Pharisees, called him “that fox” (Luke 13:32)35
from heaven, or of men?” (Mark 11:28, 30). Because these Jewish and would not speak to him at his trial (see Luke 23:9).36 When Herod
leaders could not answer without offending the people or admitting Antipas heard about Jesus, “for his name was spread abroad,” his
their hypocrisy, they refused to answer his question, and therefore clarion call to repentance, and his mighty works, he thought Jesus was
Jesus refused to answer theirs. John did not have to wait until he stood “John the Baptist . . . risen from the dead” (Mark 6:14). The spiri-
in judgment after this life to have the great Advocate claim him as his tual power of John and Jesus were so intertwined that Herod Antipas
own. John had authority from heaven, and Jesus proclaimed that he confused the two, the anointed Aaronic high priest and the anointed
had faithfully fulfilled his mission. Joseph Smith gave three reasons why Melchizedek high priest and king, and perhaps felt guilty for beheading
Jesus called John great: a man that he himself had once reverenced.
First. He was entrusted with a divine mission of preparing the way Miraculous Postmortality
before the face of the Lord. Whoever had such a trust committed to
him before or since? No man. Death did not arrest John’s mission. The Joseph Smith Translation
Secondly. He was entrusted with the important mission, and it was adds that John the Baptist was witness to the miraculous outpour-
required at his hands, to baptize the Son of Man. Whoever had the ing of “the kingdom of God come with power” (Mark 9:1) on the
honor doing that? Whoever had so great a privilege and glory? Whoever
Mount of Transfiguration (see Matthew 16:19; 17:1–3; Joseph Smith
56 The Religious Educator • Vol 10 No 2 • 2009 John the Baptist: The Miracle and the Mission 57

Translation, Mark 9:3). Elder Bruce R. McConkie explained that other who developed his spiritual capabilities gradually, receiving “grace for
unnamed prophets may also have been present at this great event; how- grace” until he received all of God’s power (D&C 93:12–17). John’s
ever, in regard to John the Baptist, he was not the “Elias [Elijah] who witness of Jesus included details that could have come only through the
appeared with Moses to confer the keys and authority upon those who miracle of divine revelation.
then held the Melchizedek Priesthood; . . . rather, for some reason that
Conclusion
remains unknown—because of the partial record of the proceedings—
John played some other part in the glorious manifestations. . . . Perhaps Greatness in the eyes of God was found in the heart of a humble
he was there, as the last legal administrator under the covenant, to man who faithfully followed Nazarite vows and dutifully carried out his
symbolize that the law was fulfilled.”37 Aaronic Priesthood responsibilities. He fulfilled his prophetic destiny
Approximately six months after the events on the Mount of Trans- to be “great in the sight of God” (Luke 1:15) in going before the
figuration, Jesus was slain. The Lord revealed to Joseph Smith that Savior and preparing many for the baptism by fire (see Matthew 3:11).
when Jesus, the firstfruits of the Resurrection, came forth from the He was “great in the sight of the Lord” (Luke 1:15) because he went
tomb, he was accompanied by many ancient prophets, including his before and prepared many for the Lord (see Luke 1:17). John was the
beloved forerunner, John (see D&C 133:55). The Apostle John testi- great “herald of the Messianic age, the messenger, forerunner, and
fies that signs are given “that ye might believe that Jesus is the Christ, Elias”39—the one who stood at the transition from the old to the new
the Son of God; and that believing ye might have life through his covenant. In concert with his premortal foreordination, a sign was pre-
name” (John 20:31). Of all the signs John recorded, the greatest was pared so that he would know when he had fulfilled the most important
the miracle of resurrection, and John the Baptist was among the first portion of his mission. His birth to aged parents was miraculous as was
to receive it. his protection from the murderous decree of Herod the Great. He was
In the dispensation of the fulness of times, John by right as the the greatest of all Aaronic Priesthood bearers, given the responsibility
last legal administrator of the Aaronic Priesthood was privy to the to baptize the Son of God. Their ministries were perfectly intertwined;
grand events of the final dispensation. Joseph Smith declared that John thus, Jesus testified of John’s greatness, while yet recognizing his own
personally visited him and Oliver Cowdery (see D&C 27:7; Joseph greater responsibility. John’s mission as an Elias also means that he
Smith—History 1:68–72), restoring the lesser priesthood and its was the first to restore priesthood keys to Joseph Smith in opening
keys to them in 1829 (see D&C 13; 27:7–8; Joseph Smith—History the dispensation of the fulness of times in preparation for the Second
1:68–72), preparing the way for Peter, James, and John to restore Coming of Jesus Christ.
the Melchizedek Priesthood (see D&C 27:12), and later in 1836 for Summarizing the significance of John the Baptist, Sidney Rigdon
Moses, Elijah, and Elias to restore additional priesthood keys (see declared, “No man ever had a more important mission than John the
D&C 110:11–16). Baptist: it was he who put a period to the Jewish polity: it was he who
John the Baptist’s full written testimony of Jesus is yet to come changed the services of the priesthood from sacrificing to baptizing: he
forth (see D&C 93:6, 18); nevertheless, part of his testimony was was Messiah's harbinger to announce his advent, on which depended
included long after his death with John the Beloved’s testimony. John the fate of the Jewish nation, and yet, notwithstanding the vast impor-
the Beloved may have used John’s written account when compiling tance of his mission; for so important was it, that those who rejected
his own Gospel (see Joseph Smith Translation, John 1:1–34). A por- his baptism rejected the council of God against themselves, still not
tion was also revealed to the Prophet Joseph Smith and is recorded in one miracle was wrought to prove him to be a messenger of the Most
the Doctrine and Covenants (see D&C 93:7–17).38 As a mortal, John High.”40 The scriptures record, “John did no miracle” (John 10:41);
the Baptist saw Jesus’s premortal glory, that he has always been the instead, John was the miracle. œ
Word or Messenger of the covenant of salvation, the Redeemer, the
Spirit of Truth, the Creator, and the Only Begotten of the Father who
came to earth as a mortal to live among us (see D&C 93:7–17). John
testified that in mortality a veil of forgetfulness was drawn over Jesus,
58 The Religious Educator • Vol 10 No 2 • 2009 John the Baptist: The Miracle and the Mission 59

ney [Midvale, UT: Signature Books, 1983], 2:153, 155). Thus, most Latter-day
Saint scholars do not believe that Joseph Smith was the author of this comment,
Notes although he was likely aware of the legend. The Gospel of James, also titled the
Protoevangelium of James or the Infancy Gospel of James, is a New Testament
1. John D. Davis and Henry Snyder Gehman, The Westminster Dictionary apocryphal account containing the legend that Elisabeth and John received divine
of the Bible (Philadelphia: Westminster Press, 1944), s.v. “forerunner”; see also 1 protection in the mountains and that Zacharias was slain by King Herod’s officers
Samuel 8:11; 2 Samuel 15:1; 1 Kings 1:5; Isaiah 62:10. Similarly, Jehovah went (Wilhelm Schneemelcher, New Testament Apocrypha: Gospels and Related Writings,
before the house of Israel in leading them out of Egypt to the promised land (see rev. [Louisville, KY: Westminster/John Knox, 1991], 436). On January 31, 1844,
Exodus 13:21) and before Cyrus to prepare the way for the return of the Jews from Joseph Smith donated to the Nauvoo library his copy of the Apocryphal Testament
Babylon to Jerusalem (see Isaiah 45:1–2). (Kenneth W. Godfrey, “A Note on the Nauvoo Library and Library Institute,”
2. Elias is sometimes the New Testament Greek form for Elijah (Hebrew). In BYU Studies 14, no. 3 [1974]: 1), a book that included “all the Gospels, Epistles,
restoration scripture, however, Elias is used as both a name and title. In this paper, and other Pieces now extant, attributed, in the First Four Centuries, to Jesus
Elias is a title and refers primarily to John’s role as a preparer or forerunner. The Christ, His Apostles, and their Companions, and not included in the New Testa-
title is also used in the New Testament referring to a restorer (see Joseph Smith ment by its Compilers” (The Christian Examiner 55, n.s., no. 25, March 1833).
Translation—John 1:22). John prepared the way for Jesus, whereas Jesus was the Jesus commented, “Wherefore, behold, I send unto you prophets, and wise men,
restorer who brought back the gospel and the Melchizedek Priesthood (Bible and scribes: and some of them ye shall kill and crucify; and some of them shall ye
Dictionary, s.v. “Elias”). Although Elias is used in restoration scriptures, Elijah is scourge in your synagogues and persecute them from city to city: That upon you
preferred in most scholarly commentaries of the New Testament. may come all the righteous blood shed upon the earth, from the blood of righteous
3. Joseph Smith, Teachings of the Prophet Joseph Smith, comp. Joseph Fielding Abel unto the blood of Zacharias son of Barachias, whom ye slew between the
Smith (Salt Lake City: Deseret Book, 1976), 159. temple and the altar” (Matthew 23:34–35). The idea that this comment referred to
4. Smith, Teachings, 335–36. Zacharias, father of John the Baptist, is most likely incorrect. Instead, it could refer
5. Joseph Smith identified Gabriel as Noah (Joseph Smith, History of the to Zechariah, the last martyr of the Hebrew Bible (see 2 Chronicles 24:20–24).
Church of Jesus Christ of Latter-day Saints, ed. B. H. Roberts, 2nd ed. rev. [Salt Anna Brownell Jameson, in writing about this legend, said, “There is a very old tra-
Lake City: Deseret Book, 1957], 3:386) and also as an Elias (see D&C 27:7). dition, as old at least as the second century, that King Herod also sought to destroy
6. This is a Semitic name meaning “God [Yahweh] is gracious” (Luke, John, at the same time the son of Zacharias and Elizabeth—the young St. John, whose
Interpreter’s Bible, vol. 8, ed. George A. Buttrick [New York: Abingdon Press, greatness had been foretold to him; that Elizabeth escaped with her son from amid
1952], 33). the slaughter, and was afterwards miraculously preserved, and that King Herod, in
7. Bruce R. McConkie, Doctrinal New Testament Commentary (Salt Lake his rage at being thus baffled, sent and slew Zacharias between the altar and the
City: Bookcraft, 1965), 1:89. Temple.” Jameson also cites a Greek manuscript with Byzantine miniatures from
8. McConkie, Doctrinal New Testament Commentary, 1:89. the ninth century which depict King Herod, his counselors, an executioner and a
9. Joseph Fielding Smith, Answers to Gospel Questions (Salt Lake City: Deseret child. In the same picture is Zacharias, pierced by a lance, and Elizabeth and John
Book, 1993), 5:2. hidden in a rock” (Anna Brownell Jameson, The History of Our Lord as Exemplified
10. In Teachings of the Prophet Joseph Smith on page 261, a statement is in Works of Art [London: Longmans, Green, 1865], 1:260).
attributed to Joseph Smith that likely was not his. The quotation, taken from an 11. Not all scholars agree with the Latter-day Saint assessment that John the
unsigned Times and Seasons editorial, commented: “When King Herod’s edict Apostle is quoting John the Baptist in these verses. For example, R. Bultmann
went forth to destroy the young children, John was about six months older than believed that the Johannine community altered John 1:1–18, the Logos hymn, so
Jesus, and came under this hellish edict, and Zachariah caused his mother to take that it spoke of Jesus rather than John the Baptist (Thomas Wayment, “The Logos
him into the mountains, where he was raised on locusts and wild honey. When his Incarnate and the Journey of the Soul: A New Paradigm for Interpreting the Pro-
father refused to discover his hiding place, and being the officiating high priest at logue of John” [PhD diss., Claremont University, 2000], 16, 17, 19). The Joseph
the Temple that year, [he] was slain by Herod’s order, between the porch of the Smith Translations of Luke 3:5–9 and John 1, however, seem to make clear that
temple and the altar as Jesus said” (Times and Seasons, September 1, 1842, 902). the beginning of John’s testament is the testimony of John the Baptist.
Because Joseph Smith was listed as editor of the newspaper, he has been credited 12. Additional principles and doctrines taught by John the Baptist are listed
with having written this. In the very first sentence of the editorial, however, Joseph in Robert J. Matthews, A Burning Light (Provo, UT: Brigham Young University
Smith is mentioned in the third person. Additionally, according to February 1842 Press, 1972), 47–48.
journal entries by Wilford Woodruff, he and John Taylor were appointed by the 13. Cecilia M. Peek, “The Death of John the Baptist,” in The Life and Teachings
Quorum of Twelve “to edit the Times and Seasons and take charge of the whole of Jesus Christ: From the Transfiguration to the Triumphal Entry, ed. Richard Neitzel
establishment under the direction of Joseph the Seer. . . . Elder Taylor assists Holzapfel and Thomas A. Wayment (Salt Lake City: Deseret Book, 2006), 2:208.
him in writing while it has fallen to my lot to take charge of the business part of 14. Thomas A. Wayment, ed., The Complete Joseph Smith Translation of the
the establishment” (Wilford Woodruff’s Journal, 1833–1893, ed. Scott G. Ken- New Testament (Salt Lake City: Deseret Book, 2005), 6. Numbers 4:3, 23, 30, 35,
60 The Religious Educator • Vol 10 No 2 • 2009 John the Baptist: The Miracle and the Mission 61

43, 47 appear to indicate that thirty years is the age at which Levites began their Literature, ed. F. W. Danker, 3rd ed. [Chicago: University of Chicago, 2000],
priesthood service. 761–63, s.v. “paradidomi”). See also, Raymond Brown, The Death of the Messiah
15. Smith, Teachings, 272. (New York: Doubleday, 1996), 210–13. Additional examples of these translations
16. Smith, Teachings, 273. can be found in the other three gospels. Inserting the meaning of “deliver up” or
17. Smith, Teachings, 274. “betray” implies a conspiracy to silence John.
18. McConkie, Doctrinal New Testament Commentary, 1:113. 30. A conspiracy between the Herodians, the supporters of the Herodian
19. Smith, Teachings, 273. dynasty, and Pharisees, the rabbis who opposed Herod Antipas, is difficult to
20. Smith, Teachings, 275–76. Joseph Smith also clarified that the phrase in imagine. When Jesus learned, however, what had happened to John, he went to
Luke 3:22, “in a bodily shape like a dove” is incorrect: “The Holy Ghost is a per- Nazareth and Capernaum in Galilee (Matthew 4:12–13), perhaps for safety from
sonage, and is in the form of a personage.” the designs of the Pharisees in Judea. Other indications of Jewish involvement are
21. For a discussion of the differences between these two versions, “I knew seen in this passage to Peter, James, and John: “Elias is come already, and [the
him not” and “I knew him,” see Matthews, A Burning Light, 63–64. Matthews Pharisees] knew him not, but have done unto him whatsoever they listed. Like-
concludes that the difference is not serious. Although John had not known Jesus wise shall also the Son of man suffer of them. Then the disciples understood that
personally, he did recognize the moral purity of the person who sought baptism he spake unto them of John the Baptist” (Matthew 17:12–13). Again, although
and did know of his mission. Herodians and Pharisees seem unlikely partners, the Gospel writers point to con-
22. McConkie, Doctrinal New Testament Commentary, 1:130. spiracy between them in their hatred for Jesus (see Matthew 22:15–16; Mark 3:6;
23. Smith, History of the Church, 5:259. Further elucidating all that John 12:13). For additional commentary, see Matthews, A Burning Light, 88–90.
implied by calling Jesus mighty is the term “mighty man,” found frequently in the 31. Wayment, Joseph Smith Translation, 32.
Old Testament and associated with the valor of a warrior (see, for example, Judges 32. Wayment, Joseph Smith Translation, 32.
6:12; 11:1; 1 Samuel 9:1; 16:18; 1 Kings 11:28). The word valor means “intrinsic 33. Jesus is possibly referring to the Herodians, a politically motivated seg-
worth or merit; power, import, and significance; courage, bravery” (Oxford English ment of the Jewish population who supported the dynasty of Herod and who
Dictionary, s.v. “valor”). sometimes united with their usual opponents, the Pharisees, to oppose Jesus (see,
24. Smith, History of the Church, 6:251. Regarding priesthood power, Joseph for example, Matthew 22:15–16; Mark 3:6, 12:13).
Smith remarked, “We find the apostles endowed with greater power than John: their 34. Smith, Teachings, 275–76; emphasis added.
office was more under the spirit and power of Elijah than Elias.” This statement by 35. Although not contested in the Greek manuscripts, the Joseph Smith
Joseph Smith further accentuates that there is a difference between Elias and Elijah. Translation does not corroborate Jesus calling Herod Antipas “that fox” (see Way-
25. Smith, Teachings, 318–19. ment, Joseph Smith Translation, 192). If this pejorative term and the telling of it
26. Matthew’s own account of his call to the apostleship indicates it was to certain Pharisees is accurate, it is perhaps additional evidence of the duplicity
later than some of the other Apostles. This fact, however, does not preclude the among the Pharisees and Herod Antipas. For further commentary, see Matthews,
­possibility that he was a disciple of John who witnessed Jesus’s baptism or was an A Burning Light, 89.
early believer. 36. How long was John the Baptist’s mission? John’s public ministry presum-
27. The four Gospel accounts do not identify where John was imprisoned; ably began at least six months prior to Jesus’s mission. Matthew 3, Mark 1, and
however, Josephus does (Flavius Josephus, Antiquities of the Jews, 18.5.1–2). Luke 3 record Jesus’s baptism when it occurred. On the other hand, the word-
28. Josephus, Antiquities, 18.5.1–2. For example, Judeans and Samaritans ing in John 1 indicates that the baptism had already occurred and that John the
complained to Rome regarding the tyrannical rule of Antipas’s brother Archelaus. Baptist continued to teach and baptize others. John 3 moves John the Baptist
Josephus recorded that one of Archelaus’s major transgressions according to the from Bethabara to Aenon near Salim and says that he continued with his mission
Jews and Samaritans was that he had “transgressed the law of our fathers, and of baptizing, with the note that “John was not yet cast into prison” (John 3:24).
married Glaphyra,” the wife of his dead half-brother. Augustus, perhaps concerned Some time after this, John was put into prison, during which time his disciples
that a rebellion might occur, deposed Archelaus. Herod Antipas’s marriage to his came and visited him. Quite possibly John was placed in prison sometime near the
living brother’s wife would have been even more noxious to the Jews, and thus end of the first year of Jesus’s ministry and probably remained in prison for at least
perhaps Herod Antipas or Herodias might have thought that a popular Nazarite a year, maybe a little longer. Thus, John’s ministry could have lasted from one to
condemning his marriage could provide the impetus for being deposed (Josephus, two years (J. Reuben Clark, Our Lord of the Gospels [Salt Lake City: Deseret Book,
Antiquites, 17.13.1). See also Peek, “The Death of John the Baptist,” for more on 1968], 37, 62).
the political difficulties in Herod Antipas’s reign. 37. McConkie, Doctrinal New Testament Commentary, 1:404.
29. The Greek word paradidomi, translated as “cast” into prison in Matthew 38. Until 1981, the heading of Doctrine and Covenants 93 identified the John
4:12, is translated elsewhere as “deliver” or “deliver up” (see Matthew 10:17, 19, quoted in the text as John the Revelator; however, the Joseph Smith Translations of
21; 11:27; 18:34; 20:19; 24:9; 25:14, 20, 22; 26:15; 27:2, 18) and “betray” (see Luke 3:5–9 and John 1 make clear that this is the testimony of John the Baptist.
Matthew 17:22; 20:18; 24:10; 26:2, 16, 21, 23–25, 45–46, 48; 27:3–4) (Walter 39. McConkie, Doctrinal New Testament Commentary, 1:113.
Bauer, A Greek English Lexicon of the New Testament and Other Early Christian 40. Messenger and Advocate, January 1836, 244.